Los Angeles Jewish Home

Last week’s reading is known simply as “Holiness”, applying laws for every person to live a moral life. This week, we read about laws of holiness specifically for the priests.

But, the very first verse is peculiar:


Three times in this one verse the verb “to say” is used, and calling Aaron’s sons “the priests” appears to be redundant.

The Rabbis of the Talmud suggest that “saying” is much gentler than “speaking”, which is harsh and judgmental.   Perhaps what we have here is a gentle question for the kohanim.

The Talmud in Nedariis m 32b describes the kohanim as sheluchei didan. The kohanim act as our agents or emissaries as they perform the Temple service. Yet this idea - that the kohanim act as agents for the Jewish people - appears to violate the legal definition of the powers of a shaliach. An agent acts on behalf of the one sending him, executing his wishes. The agent cannot do that which the principal himself is incapable of doing for himself. So how can the kohanim perform the Temple service on our behalf, when non-kohanim are not permitted to serve in the Beit HaMikdash?

The parashah also opens with special directives for kohanim: "God spoke to Moses: Tell the kohanim, the sons of Aaron..." (Lev. 21:1). Yet the text appears repetitive — do we not know that the kohanim are descended from Aaron?

According to Rav Kook, these two terms — 'kohanim' and 'sons of Aaron' — indicate two different aspects of the special sanctity of kohanim. The first is an intrinsic holiness, inherited from one’s father. The phrase "sons of Aaron" refers to this inherent sanctity.

The second aspect is an additional layer of holiness — one’s actual functioning as a kohen. This aspect is designated by the term 'kohanim.' (The verb lechahein means 'to serve,' so the word 'kohanim' indicates their actual service.) Thus, the term "sons of Aaron" refers to their inherited potential, while 'kohanim' refers to their realized state of priestly service.

Usually a kohen will have both potential and actual kohanic-holiness.  This intrinsic sanctity cannot be revoked.

Perhaps we may now understand the description of kohanim as 'our agents.' How can they be our emissaries in their Temple service when we ourselves are forbidden to perform this service?

In fact, the Torah speaks of the entire Jewish people as "a kingdom of kohanim" (Ex. 19:6).

Non-kohanim may not serve in the Beit HaMikdash, for they lack the holiness of actual priesthood. Yet every Jew has a quality of potential kohanic-holiness. Because this inner holiness will be revealed in the future, the entire people of Israel are called 'God's kohanim.' And it is due to this potential holiness that the kohanim are able to serve as our agents in the Temple service.

This understanding of the role of kohanim sheds a new light on the ceremony of birkat kohanim. The significance of their daily blessing is to awaken the latent kohanic-holiness that resides within the entire Jewish people. As the kohanim extend their arms to bless the people, they reach out to Israel's future state of holiness. Their outstretched arms point to a future era, but whose seeds are planted in the present.

This week we are gently reminded of our potentiality of holiness. Just as Aaron’s sons must strive to be deserving of their special status, likewise we strive to live holy lives in accordance with kedoshim.

Shabbat Shalom

Labels: Aaron, Emor, For the Spirit, Judaism, Kohanim, Parshah, Pennes, Priesthood, Shabbat, Word of Torah

The Sabbath immediately preceding Passover is known as Shabbat Hagadol, the great (big) Sabbath. What's so great about it? Would you believe it's the length of the service?

In the good old days, it was unusual for the rabbi to sermonize every week. Typically, a rabbi would speak at length only twice a year. The first time, on the Sabbath preceding Yom Kippur, to speak to the congregation about the importance of doing teshuva (repentance) and seeking forgiveness. The second time was on Shabbat Hagadol to teach the complex laws regarding chametz (leavened bread) and preparing for Passover.

Besides the age old yearning for shorter services, there is an additional reason. This week has a special reading from the Prophets, which contains the word "gadol":

Malachi Chapter 3

23. Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.

24. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction.

This messianic prophecy regards the end of days and the belief that Elijah will return at Pesach to welcome the Messiah. The text speaks to the importance of Passover as the foremost of all holidays for the Jewish nation. But, what does Elijah have to do with Passover? He wasn't even born for centuries after the Exodus. Yet, as central part of the Seder is the Cup of Elijah, with our little ones staring at the cup to see if the wine is diminished.

The answer is to be found in a rabbinic disagreement concerning the number of cups we drink this night.

In Exodus 6 we read of the promise of redemption:

Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;
and I will take you to Me for a people, and I will be to you a G-d; and ye shall know that I am the LORD your G-d, who brought you out from under the burdens of the Eyptians.
And I will bring you in unto the land...

Should this last verb, "bring you", be included as a term of redemption, thus requiring a 5th cup? Or is it not about redemption but the promise of the holy land made to Abraham, thus only 4 cups?

The question remained unanswered, and according to tradition, the prophet Elijah will resolve all disputes at the time of the coming of the Messiah.

We honor the dispute itself by pouring a special 5th cup, we call the Cup of Elijah. We welcome this prophet of peace to acknowledge that people can have honest disagreements without vilifying the other. And, as Malachi said, the hearts of parents and children will be turned to one another. What better place than the seder table?

Rabbi Sheldon Pennes is the Jack H. Skirball Director of Spiritual Life at the Los Angeles Jewish Home, where he oversees the many services and activities that educate, illuminate, and enrich the spiritual life and needs of those living in, or served by, the Home.

Labels: Chametz, Cup of Elijah, Elijah, For the Spirit, Gadol, Judaism, Malachi, Messiah, Parshah, Passover, Pennes, Pesach, Redemption, Religion, Seder, Sermon, Shabbat, Shabbat Hagadol, Word of Torah

Labels: For the Spirit, Judaism, Parah, Parshah, Passover, Pennes, Pesach, Shabbat, Torah, Word of Torah

On January 23, 2011 the Home celebrated the dedication of its first ever new Torah scroll (Bible) hand written by a holy scribe. It took over a year to create the scroll, and many of our residents participated during the course of the year in the writing of the letters of the scroll. If you click here you will see a short presentation of the ceremony held that day. On the same day we also dedicated a beautiful crown for the Torah which was donated by the family of Phyliss Marell. Please enjoy and thank you to all who participated in this joyous event.

Labels: Around the Home, For the Spirit, Pennes, Torah, Video, YouTube

(From an email sent on January 27, 2011, shortly after the Annenberg School of Nursing Class of 2011 graduation ceremony.)

Last evening I was truly honored to be present to give an opening blessing for the graduation of our 2011 class of the Annenberg School of Nursing. It was a wonderful celebration of dedication, hard work and of the Jewish Home itself, that makes it all possible.

I was reminded of a verse from Genesis, one of the first things God says to Abraham, the patriarch of the Jewish people.

"I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you."

I began to think about how this applies to the Jewish Home, how many residents of Southern California are blessed because of the work of the Home and it's many programs. The Home is open to people of all faiths to come and live safely and securely, free to grow intellectually and spiritually. We have rehabilitation facilities to help anyone needing temporary help after a hospitalization, to get back home. We are providing education in nursing skills through our CNA programs and Annenberg School of nursing to qualified applicants of any background. We serve a multitude of patients through our Skirball Hospice Program and will help even more in our community based PACE program.

I am unable to think of a more powerful ambassador of good will for the Jewish people than the Los Angeles Jewish Home. The Los Angeles Jewish community is one of the world's largest, and we have many fine Jewish institutions: schools, museums, hospitals, temples, restaurants etc. However, I believe the Home is the finest example of an institution whose prime directive is to do good, healing the sick and comforting those in pain. The Jewish Community should be proud of the work we do and we deserve to express pride in the Home for all we do.

May all people be blessed because of our never ending commitment to the beliefs and values we have treasured for all these years.

Rabbi Sheldon Pennes is the Jack H. Skirball Director of Spiritual Life at the Los Angeles Jewish Home, where he oversees the many services and activities that educate, illuminate, and enrich the spiritual life and needs of those living in, or served by, the Home.

Labels: Annenberg, For the Spirit, Genesis, Graduation, Jewish Home Services, Pennes

At the Los Angeles Jewish Home, we understand that there is more to a person than body and mind. While we work hard to attend to the physical and intellectual needs of each person, we also know that in each person's spirit lies the source of their truest self.

Our beliefs define us. And attitudes about growing old, and especially about illness and suffering, are all affected by our belief structure. One person may feel suffering even in the absence of physical pain. Another may feel pain but not suffering.

How we handle life's difficulties, whether we see life as basically good or bad, is often a result — or an achievement — of our spiritual practice.

Spirituality and Aging

The rabbis believed that with aging comes wisdom. They believed that learning and experience over a lifetime leads to discernment and understanding. They also reminded us that we might live a lifetime before we discover what G-d wants from us or learn the meaning of our lives.

Consider two great biblical personalities — Abraham and Moses. Abraham first received God's call to leave for the land of Canaan when he was 75, and Moses heard the Lord's command at the burning bush when he was 80 years old! Fulfillment does not come to us until we are well prepared by life to receive it.

Still, many people fear growing old. Rather than welcoming the opportunity of each and every moment, they see advancing age as a time when physical abilities diminish, when they can no longer look after their own needs or stay in their own homes.

Psalms 71:9 best expresses the most basic fear of growing old when it says:

Do not cast me off in old age; when my
strength fails, do not abandon me.

But the anxieties of the moment must not blind us to the joy inherent in every day, or the immense achievement each one of our lives represents.

The Care of Our Elderly

Commandment number five of the Ten Commandments instructs us, saying:

Honor your father and your mother,
that your days may be lengthened...
Exodus, Chapter 20

The sages understood this commandment to mean that our responsibility — and the community's responsibility — is to ensure that our elderly are cared for. Indeed, if we practice this value, and teach it to succeeding generations, they will then care for us, thus extending our lives.

Enlightened care for our elderly is a function of our spiritual values. It respects the dignity of every individual no matter how old or infirm they are. It recognizes that our value as human beings is not determined by our productivity or by the size of our bank account, but by the fact that we were created in the image of G-d.

The Talmud teaches us that though we might be in the final stages of life — even in the process of dying — we are, each of us, as valuable, and invaluable, as any other living human being.

The Great Spiritual Questions

The Jewish Home is more than a place for Jewish elderly, for we serve people from diverse backgrounds and faiths. But our values are based in Jewish tradition and spirituality. Our beliefs about life and death and the dignity of every human life fuel our desire to care for our senior community with kindness and compassion.

We know that each soul must answer the great spiritual questions for him or herself. But here at the Jewish Home we seek to help seniors and their families find meaning and comfort from the wisdom and teachings, from the prayers, music and holy celebrations of our tradition.

Our spiritual and humanistic mission at the Los Angeles Jewish Home is to help ensure that no one in our community is overlooked or abandoned on life's long journey.

Rabbi Sheldon Pennes isthe Jack H. Skirball Director of Spiritual Life at the Los Angeles Jewish Home, where he oversees the many services and activities that educate, illuminate, and enrich the spiritual life and needs of those living in, or served by, the Home.

Labels: Aging, Feature Articles, For the Spirit, Judaism, Pennes